Reading 1: Job 9

v.20 - Job here seems to have a balanced and correct attitude, realising that he cannot but condemn himself by his statement, if he says he is perfect, and yet he is accused of just the opposite when his three friends leave him in ch.32:1, and then in v.2, Elihu comes on the scene for the same reason.

9:11 Whilst Job here seems to be saying that he cannot understand the works of God one wonders if he truly appreciated what he was saying as this issue was the basis of God's challenge to Job at the end of his trials (Job 38-39)

Job 9:33. As Job answered Bildad, we see that he felt God was too far from him and cried for a “daysman” or a mediator. He realized the need of a mediator, he was no different than any one of us, other than we have been provided with a mediator, in the Lord Jesus Christ. (1Tim 2:5) How richly each one of has been blessed in that we have been provided with a means of coming to God.

We know the Great Bear constellation alternatively as Ursa Major or the Big Dipper. In modern astronomy Arcturus is the brightest star in the constellation Bootesand, 4th. Star in the whole sky for brightness. Therefore, v.9 is referring to the Great Bear.

Although Job obviously believed in the work of Christ, as we see from Job 19:25, when he spoke of his Redeemer, in today’s chapter he rather demonstrates some doubt (Job 9:33). Perhaps the answer is that whilst he knew that Christ would bring him from the grave, sometime in the future, at the time of speaking Christ wasn’t there. He hadn’t yet been born, so He wasn’t yet a mediator between God and man.

Job would not have known the stars and constellations by the names Arcturus, Orion, and Pleiades (v.9). These are names which have been derived from Greek mythology. The Hebrew names Ash, Kecil, and Kimahprobably refer to those Greek equivalents, however. Following are their astronomical descriptions:

Arcturus derives from ancient Greek Arktouros and means Bear Guard. This is a reference to it being the brightest star in the constellation Boötes, the Hunter (of which it forms the left foot), which is next to the Big and Little Bears, Ursa Major (Big Dipper) and Ursa Minor (Little Dipper).

Orion, the Hunter, is a prominent constellation, perhaps the best-known in the sky. It is extremely rich in bright stars and in deep-sky objects

The Pleiades (also known as M45, or the Seven Sisters) is an open cluster in the constellation of Taurus. It is among the nearest to earth of all open clusters, probably the best known and certainly the most striking to the naked eye.

Job would like someone to be a daysman (arbiter) between himself and God (v.33). Some have cast Jesus in this role between us and the LORD. Jesus is described as a mediator of a new covenant (Heb 8:6; 9:15); and in that role He reconciles two parties, those of humankind and God. This he did through His perfect walk and selfless sacrifice on the cross. However, the role of Jesus, as a mediator is to bring the LORD to man, not to interpret the prayers of His followers to the LORD, nor to plead their cases to Him.

9 Throughout this chapter Job is asserting that God is supreme and that man has no right to question Him. This seems to differ from Job’s later comments where he is seeking an opportunity to put his case before God –Job 13:3 - possibly indicating that the comments of the friends, rather than being helpful to Job actually confused his thinking about God.

9:15Job’s words demonstrate that he did not have a high opinion of himself in God’s eyes. When he says ‘… though I were righteous …’ So whatever Job’s problem was it certainly was not that he was self righteous.

Perhaps we underestimate the third trial that came on Job. His first trial was when he lost all his children and his goods. His second trial came when he lost his health. The third trial arrived seven days after his friends arrived to 'comfort' him. They sat in silence for seven days and it was only after that that they opened their mouths and began to speak.

Having seen all Job's suffering his friends seemed to have no words of pity for him. Instead they just dug his grave deeper and deeper, determined to sink Job into it as soon as he stopped struggling. The judgement and condemnation of our peers can be very hard to take. Job said as much when he said, "If I say, 'I will forget my complaint, I will change my expression and smile,' I still dread all my sufferings, for I know that you will not hold me innocent." (Job 9:27-28)

Like Job, one of the most terrifying things for me is to be rejected and condemned by those I love. I already know I am a sinner but to have that rubbed in my face and emphasised at the expense of any positive sentiments is harsh, to say the least.

So let us always be positive. Let's not be grave diggers making the hole deeper for our poor friends to drop into, but do the opposite of Job's friends and comfort our friends, lifting them up in love.

V.13 The word proud is translated from the Hebrew word rahab which is a mythical sea monster. It is also an epithet for Egypt, which demonstrated pride and stubbornness in the face of Yahweh before the Israelites were set free.

9:5-9 Here Job clearly recognises God’s powers and authority. We will see later that God challenges Job on some of these things that Job recognises God is in control of, implying that Job’s understanding changed as the friends spoke to him.

Job 9:17 - "tempest" [Heb. "searah" (8183) means "'storm, tempest, hurricane', derived from a word used to describe 'hair bristling and skin shivering in fear'"] - perhaps this infers not only was Job wracked with pain but also terrified by what had happened and what might happen.

9:14-15 Whilst here it seems that Job realises that he is not in a position to reason with God but rather would make his supplication – that is ask God’s forbearance - when he speaks again – Job 13:3 – he seems to think that he can. So Job’s position seems to have changed.

When we think about how great and awesome God is, like Job, we realise how pitiful and small we must be in God's sight - even if we have lived a blameless life. Very often we can find ourselves so absorbed and in our own lives that we become the centre of our universe. At that time life begins to revolve around "me" and we become more and more selfish.

One of the things I have found very helpful lately is making sure my prayers include a good portion of praise to my God. Like Job, when we praise God we can focus on him, on his might, his beauty, his power and awesomeness. Can you ever fail to be impressed with the greatness of God when we view the stars, the mountains, the sea, and even the intricacies of his smaller creation - a bird, a butterfly or even a spider? When we praise God for his power and his might we realise, as Job did, that we are not as great, and not so in the centre of the universe as we thought we might have been.

So let us take the focus off ourselves for a while and focus on the majesty of our awesome God. Let's praise him and honour him just because he is great.

"For he is not a man, as I am [1], that I should answer him, and we should come together in judgment. Neither is there any daysman betwixt us, that might lay his hand upon us both [2]. Let him take his rod away from me, and let not his fear terrify me [3]: Then would I speak [4], and not fear him [3]; but it is not so with me."Job 9:32-35 (KJV)

Job sees the problem of communicating with God. Given that God had caused his suffering, how could he confidently go to God to plead for justice, without fearing further harm? Job's request therefore is for a "daysman betwixt us", or in other words, a mediator between Job and God. If he had such a man, then he would not fear God and be able to speak confidently.

Notice now Elihu's words in Job 33:5-7. He had been listening to the discourse and seen that it was going nowhere. Once the three friends and Job have given up, he steps in and offers this:

"If thou canst answer me, set thy words in order before me, stand up [4]. Behold, I am according to thy wish in God's stead [2]: I also am formed out of the clay [1]. Behold, my terror shall not make thee afraid [3], neither shall my hand be heavy upon thee."

As you can see, his words match Job's precisely (check the numbering for corresponding statements). Elihu offers to stand in God's stead, a mediator between Job and God; a man made out of the same stuff as job, yet not afflicted by the same afflictions that terrified Job. Job would be able to speak to Elihu without fear, and Elihu would be able to weigh up Job's words dispassionately. This is the role Elihu indeed carries out, because everything Elihu says to Job is echoed in the words God himself uses to rebuke Job in chapter 38 onwards.

Exercise

Much of the source for Job's rebuke by Elihu and God is derived from this chapter. Do you agree with Job's statements?

9v17: God wounds me without a reason

9v22-23: God treats the evil and the righteous the same

10v3: God is unfair, because He forgets my good works but lets the wicked prosper

Can you find in the later chapters of the book of Job, where Elihu picks up on these words and rebukes Job for them?

9:20 Job was in fact “perfect” that is how God described him – Job 2:3 – but as soon as a man makes that claim for himself he would have destroyed that state! It is not for us to appeal to our own status, though true, it is for others to observe and note.

9:16-17 It seems that Job did not think that God would hear his prayer because he was punishing him. This, clearly would be a wrong way of viewing how God deals with His children. His ears are open to the cries of His children who are being chastened .

9:23-33 It is not clear whether Job is speaking to his “friends” or to God. Probably he is speaking to God, in the hearing of his “friends” but whoever he is speaking to he is at a very low point in his tribulations. He sees no way out.

“This is one thing, therefore I said it, He destroyeth the perfect and the wicked.”

A reader writes: “... This is one thing, therefore I said it, He destroyeth the perfect and the wicked... I have always taken this to be one of the misunderstandings of Job 38:2 ... Yahweh brings the perfect to his kingdom through adversity (Rom 8:28) i.e All things work for good. Job says evil befalls with both the bad and the good people. His friends claimed it only fell to the bad. What is God saying in Job 38:2?”

My reply: Job 9:22 is similar to what Job said in Job 2:10. “… What? Shall we receive good at the hand of God, and shall we not receive evil? …” But, Job wanted answers as to why evil befell him, and now in Job 38:2, Yahweh challenges Job to answer His questions, as Job spoke “without knowledge.”

The lessons righteous Job needed to learn were that calamities that befall even the good were not just to prove them, but to improve them even more; that no matter what the circumstances, the end would be for good. Job didn’t think he needed proving, but what he needed to understand was that when evil befalls the good, it has nothing to do with their righteousness, but Yahweh’s righteousness. Thus, Job learned the lesson of Rom 8:28 – in that all things work for good because it is meant to improve us and prepare us for the Kingdom. Yahweh blessed his latter end more than the beginning, as our latter end will be if we remain faithful.

The earth is beautiful.‭ ‬It bears the marks of wise and good contrivance in every fibre‭; ‬yet the contriver is nowhere to be found. Job’s experience is the experience of all:‭

‭“‬Behold,‭ ‬I go forward,‭ ‬but he is not there‭; ‬and backward,‭ ‬but I cannot perceive him.‭ ‬On the left hand where he doth work,‭ ‬but I cannot behold him.‭ ‬He hideth himself on the right hand that I cannot see him.‭ ‬.‭ ‬.‭ ‬.‭ ‬He goeth by me and I see him not‭; ‬he passeth on also,‭ ‬but I perceive him not.‭” Job 23:8-9Job 9:11.

There is no explanation of the vexing problem but the one furnished by the Bible,‭ ‬and this,‭ ‬as a rule,‭ ‬is rejected by the wise of this world—poetisers and all other sorts.

‭ ‬Man alienated from the architect and builder of‭ “‬this house with starry dome and gemlike floor,‭” ‬cannot find Him by searching,‭ ‬and cannot‭ “‬feel at home‭” ‬where He hides Himself in displeasure.‭ “‬From room to room‭” ‬He will rove in vain,‭ ‬to find the trace of Him,‭ ‬unless he enter the little sanctuary of Judea,‭ ‬with its treasured records.‭ ‬Here he will find the‭ “‬Host‭” ‬has left a message,‭ ‬explaining that we are‭ “‬captives‭” ‬because of revolt,‭ ‬but that we may become‭ “‬guests‭” ‬by reconciliation through faith in His son,‭ ‬who laid down his life for us‭; ‬and that being thus‭ “‬justified by faith,‭ ‬we have peace with God through our Lord Jesus Christ,‭” ‬who will be here in due course to resume possession and management of the star-domed house,‭ ‬in which the reconciled children will be wholly at ease and at home for ever in‭ “‬the presence of His glory with exceeding joy.‭”

Reading 2: Micah 5

v.4 - The word feed here (ra'ah - 07462) is one that is also translated shepherd. It is translated feed 75 times and shepherd 63 times in scripture, so it is significant. It is only recently since realising this that I have noticed how much the word feed is used in scripture in the context of sheep and shepherding. This chapter is no exception - v.14

5:5 Hezekiah was 'our peace' in Judah when the Assyrians swept through the land because he instituted a religious revival and turned the people to Yahweh. Consequently the Assyrian army arrayed against Jerusalem was destroyed.

5:8 In speaking of the 'remnant of Jacob' being a force amongst the gentile the prophet must be speaking of a time distant from his own day. In fact he is speaking of the position of the scattered Jews around the time of the return of Christ.

Contained in this chapter is the prophecy that tells us that Jesus would be born in Bethlehem. But less well known are the parts of the prophecy that follow, outlining the timing and the glory of the reign of Jesus.

The verse that follows the birth of Jesus seems to skip from the time of his birth through to after his ascension when Israel was scattered through the whole world by the Romans. Israel had, as they had so often done before through their history, abandoned the Lord their God. And so God, as he said he would, abandoned them. But God had also said that he would not abandon them for ever, but that he would return them and bring them back to their own land again. So we read, "Therefore Israel will be abandoned until the time when she who is in labour gives birth (compared with other places in the Bible we find that this is the time when the nation of Israel came into existence again) and the rest of his brothers return to join the Israelites." (v3) This is the time we are living in now, when Israel is a nation and the Jews are returning to their homeland.

Now the last part of this prophecy is about to be fulfilled when Jesus will stand up and rule his people in the majesty and strength of the LORD his God. His influence will stretch from Israel to the ends of the earth. That includes you and me. Are we ready?

5:3 'Remnant shall return' is echoed in Isaiah 10:21 which is in itself a play on the name Shearjashub (Isaiah 7:3) So we see that Micah, even though he was not involved, it seems, in the naming of the child, draws upon the idea to confirm the message of Isaiah.

Micah 5:7-8. We see in these two verses “The goodness and the severity of God” We have the activity of Israel amongst the nations as a refreshing one. “as dew from the LORD” then we read of their activities as being of judgment among the nations. “ as a young lion among the flocks of sheep”

5:10 'I will cut off thy horse out of the midst of thee and I will destroy thy chariots' is presented as being fulfilled (Zech 9:10) initially in the context of the return from Babylon though ultimately it will be completed at the return of Christ.

V.5 The Assyrian, being Israel's most powerful foe at that time, is made the representative of all the enemies of Israel in all ages. These are the nations spoken of by the prophet Ezekiel who shall receive their final destruction at the Messiah's appearing (Eze 38).

Hebrew prophecies often have dual applications. Deliverance from the Assyrians could be applied to Hezekiah's day. It could also be applied to Gog (the latter-day Assyrian) as it invades Israel from the north (Eze 38). It will be Christ (v.2) and His saints (v.5) who will, at that time, save His Israelite brethren. The term seven and eight is an idiom meaninga full and sufficient number. Jesus' brethren have been judged and immortalised, and will be with Him to confront the enemy.

This chapter is again one of mixed messages. The Saviour will be born in Bethlehem; and although the Assyrians will come to punish Israel, yet God will deliver His people. Israel will be scattered among the nations (Mic 5:7,8), but will be blessed by God even in their captivity. On their return to their land, God will cleanse them, and purify the land (Mic 5:9-15).

5:2The language of this verse is quoted in Matt 2:6. However it will be seen on comparing the two records that there seems to be significant differences. However on closer examination it will be seen that the meaning of Micah is preserved in Matthew. This indicates that quotations from the Old Testament found in the New Testament are concerned with preserving meaning, not exact words.

V.6Assyria here refers to the latter-day northern invader Gog (Russia). Nimrod is a reference to Babylon. Babylon is a synonym for the apostate system of worship that will oppose Jesus when he returns. Russia will be destroyed (Eze 39:4); and so too will the false system of worship that has been around for nearly two thousand years (Rev 14:8; 16:19; 17:5; 18:2; 10,21).

5:6 Notice that Micah is speaking of the deliverance from the Assyrians before they even had come against Jerusalem – he uses the word ‘shall’. Doubtless these words would have been a comfort to Hezekiah who had to contend with the Assyrian threat.

V1 - NIV - "Marshal your troops'' [(1416) Heb. "geduwd" refers to troops, a marauding band or a crowd pressed together with fear and all definitions could be applicable as relates to 3 times, i.e. 586 BC Babylonian conquest of Jerusalem, Roman AD 70 conquest of Jerusalem and a future attack on Jerusalem in the last days)],O city of troops, for a siege is laid against us." V2 - Christ was prophetically born in 'Bethlehem' (means "house of bread") 'Ephratah' (means "fruitfulness"; Christ is the fruitful bread of life) of the tribe of Judah; NIV - "out of you will comefor me" (if Christ is coming for God he can't be God); Christ to be the future ruler over Israel (Matt 2:1-6;Luke 2:4,10-11); NIV - "whose origins are from old" (i.e. Christ and his mission was in God's plan from the beginning Gen 3:15;2Sam 7:12-13). V3 - NIV - "...Israel will be abandoned" (including a last days abandonment); (Israel) "in labour" (increasing pain/frequency till Christ's return); "rest" ["rest" NIV, "remnant" KJV (3499) Heb. "yether" is a term used of those after judgment - see Zech 14:2 "residue" KJV (3499) which also means a "cord" (Gen 38:27-30;Josh 2:16-18)] "of his 'brothers' return to join the Israelites" ['brothers', this includes Gentiles (Matt 12:50) in Christ plus faithful Jews]. V4 - NIV - "He will stand (Zech 14:1-4) and shepherd his flock (John 10:14-16)...in themajestyofthe nameof the Lordhis God" (i.e. Christ is not God rather he is a manifestation/reflection of God). Christ's greatness will reach to the ends of the earth (no mention of ruling in heaven). V5 - "he (i.e. Jesus) will be their 'peace'" [ (7965) Heb "shalom" means peace, rest (as in 7th day of rest), safe, well, wholly, happy. Christ is referred to as the Prince of Peace Isa 9:6;Col 1:20;Rom 5:1;Eph 1:2;Eph 2:13-14;John 14:27;Luke 2:13-14 peace on earth]; The Assyrians were a great threat but, as others mentioned, there is a latter day "Assyrian" giving a fuller meaning to this prophecy. V6 - "They" (perhaps refers to the saints), "He" (perhaps means Christ). V7 - "The remnant of Jacob will be in the midst of many peoples like dew" (perhaps the survivors of Israel in the millennial era will be a means of refreshment, nurturing and blessing to various lands). V8 - "The remnant of Jacob will be among the nations...like a lion...which mauls" (perhaps the survivors of Israel in the future era will be a source of judgment to discipline various lands). V9 - "...triumph over your enemies...foes destroyed" (Micah encourages his people for then and the future). V10 - perhaps this referring Israel, Judah and the remnant to be purged/purified so they might be spiritually fit prior to Micah 5:8. In Isa 2:1-4 we also seem to have the blessing mentioned before the rebuke Isa 2:5-11. V13 - people in our day also worship (to some extent) the work of their hands. V14 - "Asherah poles...demolish your cities" (perhaps this means Israel/Judah will be punished and purified). V15 - "vengeance...upon the nations that have not obeyed me" (perhaps this includes Israel, Judah along with the Gentile nations).

A couple today based on this Micah passage cited in Mat. 2:6 as proof that Jesus was to be born in Bethlehem.

"But you Bethlehem Ephratah, though you are small among the clans of Judah, out of you will come for me one who will be ruler over Israel, whose origins are from of old, from ancient times."

1. Why is "Ephratah" attached to Bethlehem, and what is its meaning?

2. What is the meaning of the last phrase - "whose origins are from of old, from ancient times"?

1. Though the word means "fruitful" in Hebrew and has the same meaning as Ephraim, one of Joseph's sons, its origin likely goes back to the wife of Caleb - Ephrath (1Chron 2:19). Bethlehem was a great grandson of Caleb and Ephrath (1Chron 2:50,51), the town being named for him. There's also a connection with Boaz and Ruth and their future child Obed in what the elders said to Boaz about Ruth -

"May you have standing in Ephratah and be famous in Bethlehem" (Ruth 4:11).

So here in Micah's prophecy of the future birthplace of Jesus', he's really just stating which Bethlehem it would be - the one to the south in the land of Judah (see Ruth 1:1) and not another Bethlehem up to the north in the territory of Zebulun (Josh 19:15).

2. There are a couple of possible interpretations of Micah's words here. First, if the reference is to Jesus and his birth, then this "origin" or "goings forth" (K.J.V.) had been known to God and foreordained "from ancient times". Peter in referring to Jesus says, "he was chosen before the creation of the world, but was revealed in these last times for your sake" (1 Pet. 1:20). Plus it was seen in the great promise of the seed of the woman overcoming and destroying the power of sin - Gen 3:15- way back in the time of Adam and Eve and the Garden of Eden.

The other idea is really quite different and has to do with what the antecedent of this phrase is - "whose goings forth" (as well as "from ancient days"). It very well could refer to Israel and not the Messiah. In fact there's the same identical expression found in Mic. 7:15 with definite reference to Israel. It reads -

"According to the days of thy coming out of the land of Egypt will I show unto him marvelous things." See also Mic 6:4 for the same idea.

5:7 In speaking of the remand as “a dew from the Lord” we are seeing that in the kingdom the Jews will be a blessing to the rest of the world. This they will do by giving the law to the rest of the world as spoken of in Mic 4:2

Mic 5:2 This prophecy had already been fulfilled with David, who was the son of Jesse the Ephrathite. The fact that it is given now, long after the time of David, means it refers to Jesus who would be the fulfilment to the promises God gave to David in 2Sam 7.

5:12-14 Judah was cleansed of her adulatory by her time in captivity in Egypt. However one suspects that those in Micah’s day did not understand that their idol worship would be removed from them by captivity.

Mic 5:4 feed or fed has the meaning of shepherd. Gen 48:15 Jacob recognised at the end of his life that Yahweh had always been there shepherding him through his life. Christ of course is also the shepherd found in John 10.

Isa 57:19-21 here we see a double offering of peace a "perfect" peace for the people of the world they cannot rest they can drink and do drugs all in an attempt to find peace all the y do is stir up dirt and mud.

Isa 26:3 we have to lean upon (stayed) him if we are to find perfect peace.

John 20:26 and see here that we see the righteous one stood in the midst as a tree of life, what does he say to his brethren? PEACE BE UNTO YOU!!

Mic 5:7 I wonder if we see a link here with John 6:10 ? Grass represent flesh in Isa 40 in that it withers and dies and in John 6 of course the people were flesh as they walked away after hearing Jesus Speak.

I wonder if this verse is saying that only a remnant shall be found who have took the dew (Gods teaching) and applied it into their lives instead of associating themselves with mans world? Perhaps we see the example in John 6 where only 12 remained with Christ and many walked no longer with him?

5:3 The immediate context of Micah’s prophecy is the Assyrian invasion of the northern kingdom and the threat of the Assyrians against Judah. However this verse speaks of a long term forsaking of Israel until Messiah comes again to redeem his people.

Reading 3: James 1

v.2-5 - There is absolutely no doubt that the way to the perfection that we obtain by God's grace is through testings and temptations which we overcome and grow thereby. v.4 tells us that we can be perfect and entire, wanting nothing, but this is an ideal, as v.5 goes on to talk of a lack that we will have - that of wisdom - and encourages us to ask of God who will supply it. Be ready for the answer though. We know that wisdom comes through experience. We must trust God to give us the experiences that will provide us with the wisdom we have sought, and they may very well not be pleasant. Heb.12:11

Prayer is a major consideration in the letter of James. He returns to it often and much of what he says about desire and lusting relates to asking in prayer. We must 'ask in faith' James 1:6 However one should not expect to always receive our requests James 1:7 We should not think either that our tribulation is from God in some way as a response to our prayers. James 1:17 Thus the tongue can be used, in prayer, in ways which appear to praise God but the way we treat our brethren and sisters shows that we do not have a regard for the Father. James 3:9 The brethren and sisters did not receive their requests which they had made in prayer because they had the wrong attitudes. James 4:1-3 Their requests were selfish and the Father did not grant them. Rather they should have seen that their prayers should stem from the particular needs of their brethren and sisters. James 5:13

:19 The exhortation to be slow to speak but swift to hear is one we would all do well to take heed to. It is all too easy to respond to what we hear without giving it much consideration. James draws upon the Old Testament to make his point. See Ecclesiastes 5:2 Proverbs 14:29 Ecclesiastes 7:9

1:22 We may think that we should 'do' 'works'. However James says we should be 'doers of the word'. In quoting Deut 30:14 James shows that our religion is not just theory but should be a practical consequence of understanding the message of salvation.

V.13-15 - Here we have the Bible explaining the nature and process of temptation and sin along with the results of sin. There is a slogan "you are what you eat." If we fill our lives as best we can with things that are good and pure, we will be less likely to be tempted to do things displeasing to God.

V.22 The Word of God must be the motivating force underlying our actions. The firstfruits of the harvest must bear the characteristics of the of the plant or tree which produces them. Similarly a child, if it is the true son of its parent, it will manifest the characteristics of its mother and father. What ever we do, therefore, working within the cause of the Truth must be based upon the Word of God. Being a doer of the Word is a doing of the Word.

If we follow a daily reading plan, or have a certain daily Bible reading schedule, it is all too easy to find ourselves reading because that is what we do, rather than because we want to hear God speak to us today. If our Bible reading becomes too routine, it can seem to go in one ear and out the other, without stopping in the middle and going into our minds and hearts.

James helps us when he says, "Do not merely listen to the word, and so deceive yourselves. Do what it says. Anyone who listens to the word but does not do what it says is like a man who looks at his face in a mirror, and, after looking at himself, goes away and immediately forgets what he looks like. But the man who looks intently into the perfect law that gives freedom, and continues to do this, not forgetting what he has heard, but doing it - he will be blessed in what he does." (James 1:22-25)

James' advice comes in 6 parts.
1. Listen to the word. In other words, read the Bible. Do it regularly.
2. Find a life application in what you read to put into practice in the next 24 hours.
3. "Look intently into the law that gives freedom." Read the reading again. Think about it.
4. "And continues to do this." It doesn't matter how many times we read, the more the better.
5. "Not forgetting what he has heard." It helps to memorise parts of the word: your favourite verse, a section that challenges, puzzles or that tells you what to do.
6. And then put it into practice again.

Trials in life are designed to test our faith and endurance (v.3). Job's experience exemplifies this. The person who successfully overcomes his/her trials will be rewarded (v.12; 2Tim 4:7,8). The responsibility for overcoming is ours (vs.13-15). However, the LORD will help us endure, if we ask (v.5; 1Cor 10:13; Heb 2:18).

1:23 The word "beholding" KATANOEO (2657) means to fully observe One sees his moral imperfections, but with ones deceitful heart he deceives himself (Jer 17:9) The face here means what one really is, what one is by nature, something morally imperfect. When one would have looked in a mirror in the first century, we must remember that the mirror would have been made out of a polished piece of metal, hence the reflection would have been far from perfect.

1:5 Wisdom is ‘the principle thing’ Prov 4:7 so seeking it is fundamental. Wisdom comes from applying our understanding of the Scriptures. It is not gained by any mystical means. It is a consequence of careful, prayerful, analysis of Scripture. The Psalmist knew this – Psa 119:99

1:5 The word "LIBERALLY" HAPLUS (574) would be better rendered "in singleness" (Eph 6:5, Col 3:22). The word indicates "attitude unreserved", "wholehearted". It is translated "simplicity" (Rom 12:8). God who is righteous and consistent, gives only to those who are of a singleness type of mind and heart. Our Heavenly Father will not accept of the double minded man. (V.8)

Vs.14,15shows the role of temptation and lust in the act of sinning. They relate to the three-fold progression of sin described in Psa 1:1. Choices can be made at each juncture of this progression.

First we can choose to walk towards something unwholesome that attracts us. When we reach that destination we can choose to pass on by or stand and observe what is going on. After observation we can choose to either walk away or stay and sit which means that we are now willing participants in that sinful activity.

Walk = drawn away

Stand = enticed

Sit= conceived

Thus, we are reminded that the final result of any sinful activity, if left uncorrected and unforgiven, will bring forth death.

Would you class yourself as a religious person? James gives us two tests by which we can examine ourselves to see if we have a true religion or a pseudo religion.

Here is test number one: If any man considers himself religious and yet does not keep a tight reign on his tongue, he deceives himself and his religion is worthless. (James 1:26) Our first test is how well we can control our tongues. Are our tongues firmly under our control so that they say only what is good and useful for building others up and praising God? Or does the control of our tongue lack the ability to stop swearing, crude jokes, gossip, angry words and abuse escaping from our lips?

Do we have a true religion?

Here is test number two: Religion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress and to keep oneself from being polluted by the world. (v.27) Are we selfish, looking after only ourselves? Or does our religion and compassion extend to others who who find it hard to help themselves? Fatherless children are especially numerous in today's world of breakups and absent fathers.

Are we doing what we can to help?

Having tested ourselves, what did we find? True Religion is not all about doctrines, traditions and formalities, it is about putting faith into action and doing what God wants us to do.

1:6 being double minded has to be understood against the background of asking in faith which is spoken of in this verse. A double minded person is one who has two standards. He knows what God wants but submerges that knowledge in a desire to further his own objectives.

“My brethren, count it all joy when ye fall into divers temptations; knowing this, that the trying of our faith worketh patience.”

Have you ever felt so low you had to look up just to see the bottom? Sometimes we find ourselves in situations so overpowering, that the last thing on our mind is to rejoice over it. Rather, we feel despondent, fearful and depressed.

However, as life went on and we grew spiritually, we began to realize that the things that happened were very much a part of our lives that God allowed to happen. We learned that the heart of the problem is the problem of the heart. The things we thought were bad actually turned out to be good, and we became much better off because of it. We began to understand that God was aware of what was needed in our lives even more than we did. We began to trust God, knowing that these problems were not problems, but situations that a loving Father used for our benefit. We began to feel eased knowing that God is in total control of our lives, and that He was showing us what we needed to see, or learn, or change in our lives. In time, our fear turned to faith, and we came to a realization that problems can be a good thing when we let God teach us, show us, and guide us through it. And, finally, having come to these realizations, we are able to indeed, “count it all joy” having learned to view it from this perspective.

After we had read James 1 in a class that I was leading, I asked the people in the class what they thought God was teaching them through it. I was given a variety of answers from different people, but the one that struck me most was the person who said that she learned to listen more and speak less.

James says, "My dear brothers, take note of this: Everyone should be quick to listen, slow to speak and slow to become angry." (James 1:19).

I hope, from reading through this chapter during the class, that what this person pointed out was something they were going to take home and put into practice in their family. But it is not just one in a hundred that need to address the talking-before-listening problem. Most of us struggle with it. We want to talk first; we want to have the last word; we want to make sure we are understood; we interrupt; and we don't stop to listen - really listen.

I know it's hard, but let's give it a try anyway. Instead of focusing on what we want to say, whether we are right or wrong or just plain noisy, let's focus instead on listening to others without interrupting. You never know, in acting on what God teaches, we might actually learn something!

1:18 In speaking of the faithful believers as “firstfruits” James is echoing God’s description of what Israel were – Jer 2:3 – the lesson being that even though Israel were God’s firstfruits they did not live up to the high calling. Do we?

'But every man is tempted, when he is drawn away of his own lust, and enticed. Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death.James 1:14-15

But man transgressed. He listened to the sophistry of flesh reasoning under the inspiration of its own instincts. He gave heed to this "the thinking of the flesh," or carnal mind, which "is enmity against God, is not subject to His law, neither indeed can be." The desire of the flesh, the desire of the eyes, and the pride of life, which pertain essentially to all living human, or ground, souls, were stirred up by what he saw and heard; and "he was drawn away of his own lust, and enticed."

His lust having conceived, it brought forth sin in intention; and this being perfected in action, caused death to ensue. Every man, says the apostle, is tempted in this way. It is not God, nor the clerical devil that tempts man, but "his own lust," excited by what from without addresses itself to his five senses, which always respond approvingly to what is agreeable to them.

My comment: In the case of the Lord Yahoshua Anointed, he bore our nature - the same propensities and emotional weaknesses as all the sons and daughters of man. He had his own lust/ natural desires (the propensities of sinful flesh) which had to be resisted all the days of his mortality. As he was entirely spotless in character and holiness he did not generate in his mind sinful thoughts - the carnal mind never developed in the sinless only begotten son of Yahweh who was the express image of his father and always did those things that pleased his father. There was in his case never any intention to sin - he kept his body under. His mind was the holy tabernacle/ dwelling place of Yahweh -..........
-----------------------------------------------------------------------------------

'Some think the devil in the case was Christ's own inclinations; but this is untenable in view of the statement that "When the devil had ended all the temptation, he departed from him for a season"Luke 4:13. It is also untenable in view of the harmony that existed between the mind of Christ and the will of the Father', John 8:29.

Prudence means to discern a situation before action, being discreet and planning for the future. Which ties in nicely with James 1 and its theme of wisdom.

James is telling us then when we are suffering tempations and trails, not only should our place in the kingdom encourage us but whatever decision we make to get out of it should be done with prudence, discern the situation, be discreet think about how that decision will affect our place in the kingdom,,,,, that is wisdom.

If we do not act with wisdom/prudence during our trials we will perish like the ungodly of Psalm 1+2 we shall be lost sheep and lose ourselves.